Looking for Joy

4th Sun Lent 3-11-18

2 Chronicles 36:14-16; 19-23 Ps: 137:1- 6; Ephesians 2:4-10; John 3:14-21


I struggled for days with this ….I wrote at least 3 different homilies…all of which ended in the recycle bin. Be glad!  Then I had an altogether brilliant idea.

Actually, it wasn’t the idea that was so brilliant. It was the color of these vestments that was brilliant.  Whew!  Rose with a glow! What is the point of this rose?  This happens twice a year, once during Advent and once during Lent.  It is the half way mark in those liturgical seasons.  It is when the mood lightens at little.  It is Joy breaking through the somber tone of the waiting in Advent, breaking through the examination of our lives and our faith in Lent.  But why joy??   The “why” of the joy never sticks in my brain quite as well as “the what”.

So we look for joy in the readings. The first reading is about how the people of Judah lost their faith and ended up captives in Babylon.  Nothing so joyful there (but they do finally return home).  The Psalm is a lament, a song of loss and regret, grieving for the city of Jerusalem, which has been destroyed. No joy there.

Ah, but we have the 2nd reading, from St. Paul, who was writing the Good News of the Resurrection to people in the city of Ephesus.  They were hearing this for the first time!  Perhaps, just perhaps, we could put ourselves in that frame of mind, and see if we can find the joy there that seems to elude us.

So, what does Paul say? First thing is that God is rich in mercy.  Mercy, as we talked about 2 weeks ago, is when God does not give us what we deserve.  We sin, we fail, we do what we know we shouldn’t do, we don’t do what we know we should do, and still God is not ready to pounce on us with punishment.  Why not?  Because, Paul writes, God has “great love” for us.  Everyone benefits from that great love.  Being loved is what the human spirit needs more than any material thing.  In fact, God loves us – greatly – even as we are in the middle of the worse moment of our lives, when we are behaving really badly.

Paul says that at that moment, when we had our backs turned on God, God saved us. God rescued us from ourselves and raised us up and seated us in the heavens with Christ Jesus, so very much more than we might dare to expect or even hope for.  Paul calls this “grace”.  Grace is when God gives us what we do not deserve.  God’s plan is to show us the immeasurable riches of grace.

Now, that is amazing…and pretty joyful the more you think about it. I know of no one who finds a child or employee or student who are behaving at their very worst, knowingly being disobedient or disrespectful, and then takes them off to a place filled with joy and showers them with love.  The joy-filled riches of grace are beyond counting, but they are not locked up in a bank, and never tarnish or lose their value.

If fact, God is ready to give us what no human really deserves, and that is to be with God for ever, face to face in real, pure love and joy. Paul makes it clear; we are saved by grace from punishment.  We cannot earn enough bonus points on our credit cards to get a trip to eternity with God.  Paul says it two different ways to make sure we get it: first, “By grace you have been saved through faith,” and second, “It is the gift of God; it is not from our actions or behavior, therefore no one may boast” (no one is better than the others).

Faith without good deeds, of course, is dead, as James wrote in his short letter (read it sometime). Faith is only real and alive in our lives when we are doing the good things that we were created to do.   Paul wrote that God created us for the good works that already are waiting for us to do; we should find meaning and discover our very lives in doing good things.  Grace seems to bring about this desire to act out in love.

People want joy, but they look in all the wrong places. Paul tells us the right place to look.  We find joy when we believe God.  Some people confuse joy with happiness or good circumstances.  But, joy is a gift from God, and not dependent on where you live or beauty or strength or even good health.  Joy is the result of accepting the “great love” of God. We wrap God’s love around us, we feel it, we deeply breath it in, we cling to it when we have nothing else.

Our Gospel reading backs Paul up. It also says that God did not send his Son into the world to condemn or punish us, but that we might be saved through him; and whoever lives in God’s love and joy comes to the light that their good works may be clearly seen as done through God.

So we continue on toward Easter. Ahead is the difficult half of Lent – facing the cruelty and selfishness that sometimes enters the human soul.  We have to admit how low our price is for betrayal, how quickly we let fear overcome us, how we use others for a small moment of gain.  But joy is an act of rebellion against the darkness, and so, for today, we focus on the joy of the triumph of the cross, and the power of love to overcome even death.


Luke 1: 46-55 – Mary’s Song of Praise/ The Canticle of Mary/ The Magnificat

3rd Sunday of Advent – December 17, 2017

46 And Mary said, ‘My soul proclaims the greatness of the Lord                                         47  and my spirit rejoices in God my Savior,                                                                             48 for he has looked upon his lowly servant. From this day all generations will call me blessed;                                                                                                                                                  49  the Almighty has done great things for me, and holy is his name.                                 50 He has  mercy on those who fear him in every generation.                                                      51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts.                                                                                                                                     52 He has brought down the powerful from their thrones, and lifted up the lowly;        53 he has filled the hungry with good things, and the rich he has sent away empty.      54 He has come to the help of his servant Israel,                                                                             55 for he has remembered his promise of mercy to our fathers, to Abraham and to his descendants forever.”

This week we have a special reading as the Psalm. Much of it, in fact, comes from the Psalms.  Some say that the Magnificat could not have been spoken by a young Jewish woman in the first century. Sometimes our pride in our literacy hides treasures from our eyes.  I suggest we set aside our judgment, born of our own moment in time.  We must view the Magnificat from a time when many, if not most, people routinely learned long quotations from Scripture in the absence of being able to read. Having memorized it, they meditated on it, turning it over and over in their minds; it became part of who they were and how they lived. We, on the other hand, tend to read but not remember; we hear but do not listen.  We say the words but our understanding does not grow.

Just for a few moments, immerse yourself in this incredible poetic outcry that most certainly was formed with the help of the Holy Spirit. I want to show you where the Magnificat verses came from and the enormous power that is embedded in them.

The Magnificat is a blend of multiple references from the Old Testament Scriptures listed below and many others. It was profoundly different from the social order of the day and could have been considered to be anarchy or treason against the government.  It was, at that time, considered to be what we might call extremely “leftist”, or “socialist”.  It seems to advocate for the upheaval of government, and threatens those in power.  It portrays God as being on the side of the poor, the hungry and the helpless – those called “a burden on society”.  God will take from those filled with greed and self-worship and give to those clinging to faith.  There is a message that class structure- however disguised or justified-will be reversed. It is, in a word, revolutionary in the classic sense. Above all it underlines that God will fulfill the promises we find in the Scriptures.

It has been described as a song of thanksgiving for the immense graces given in salvation; a song of the poor whose hope is met only as God fulfills those promises. But we cannot ignore that it reminds us that salvation will bring a world with structure very unlike past or present governments and, too often, even the church.   Consider that Luke put these powerful verses in the mouth of a very amazing woman of great faith and purity of heart who is frequently portrayed as “meek and mild”!


Verse 46– Psalm 35, 9: “Then I will rejoice in the Lord, exult in God’s Salvation.”      Isaiah 61, 10: “I rejoice heartily in the Lord, in my God is the joy of my soul; for he has clothed me with a robe of salvation, and wrapped me in a mantle of justice.”

Verse 47 – Psalm 34, 1-3: “I will bless the Lord at all times… My soul shall make its boast in the Lord; the humble shall hear it and rejoice… let us exalt His name together.”

Verse 48 – 1 Samuel 1, 11: “O Lord of hosts, if you look with pity on the misery of your servant, if you remember me and do not forget me…” Psalm 113, 7: “The Lord raises the needy from the dust, lifts the poor from the ash heap…” Psalm 138, 6: “For though the Lord is exalted, yet he regards the lowly; but the haughty he knows from afar.”

Verse 49 – Psalm 71, 19: “…that I may proclaim your might to all generations yet to come, your power and justice, God, to the highest heaven. You have done great things…”  Psalm 111, 9: “You have sent deliverance to your people…and awesome is your name.”  Psalm 126, 2-3: “It was said, ‘The Lord has done great things for them’.”

Verse 50 – Psalm 103, 13 &17: “…so the Lord has compassion on the faithful. But the Lord’s kindness is forever, toward the faithful from age to age.”

Verse 51 – Psalm 118, 15: “The Lord’s right hand strikes with power; the Lord’s right hand is raised…” Jeremiah 32, 17: “Ah, Lord God, you have made heaven and earth by your great might, with your outstretched arm; nothing is impossible to you.”  Isaiah 40, 10:  “Behold, the Lord God will come with might, with his arm ruling for him.”

Verse 52 – Isaiah 2, 11 &12: “The haughty eyes of man will be lowered, the arrogance of men will be abased, and the Lord alone will be exalted on that day. For the Lord of hosts will have his day against all that is proud and arrogant… and it will be brought low.” 2 Samuel 22, 28: “You save lowly people, though on the lofty your eyes look down.”  Job 5, 11: “He sets up on high the lowly…”  Job 12, 18 & 19: “He loosens the bonds imposed by kings, and binds a waistcloth on their loins (like a slave).  He leads counselors (priests) away barefoot and overthrows the mighty.”  Psalm 147, 6: “The Lord sustains the poor, but casts the wicked to the ground.” Sirach 10, 14: “God overturns the thrones of the arrogant and establishes the lowly in their place.”

Verse 53 – 1 Samuel 2:4 & 5: “The bows of the mighty are broken, while the tottering gird on strength. The well-fed hire themselves out for bread, while the hungry thrive on spoil.” Psalm 107, 9: “For he satisfied the thirsty, filled the hungry with good things.”

Verse 54 – Psalm 98, 3: “The Lord has remembered faithful love toward the house of Israel.”  Isaiah 41, 8-10: “But you, Israel, my servant, Jacob, offspring of Abraham my friend – You… whom I have chosen and will not cast off – fear not, I am with you…”

Verse 55 –Psalm 105, 8-9: God is mindful of his covenant for ever, the covenant which he made with Abraham, his sworn promise to Isaac… Micah 7, 20:  “You will show faithfulness to Jacob, and grace to Abraham, as you have sworn to our fathers from days of old.”

Be Prepared

32nd Sun Ordinary time, 11-12-17 Wisdom 6:12-16; Psalm: 63:2-8; 1 Thessalonians 4:13-18;  Matthew 25:1-13


Once again our Lectionary is playing a trick on us. What does it do?  Well, it leaves out the first word of our Gospel!  What is that word?  The word is, “Then”.  Why does it matter? For two reasons: first, it lets us know that this part of Matthew’s Gospel is a series of teachings and parables about the end times.  This parable is not free-standing and disconnected.   Second, it tells us that Jesus is teaching about things in the future.  In fact, all of verse one is important.  Jesus says, “Then the kingdom of heaven shall be compared to (or “will be like”) ten maidens who took their lamps and went out to meet the bridegroom.”  This lets us know we need to read it like a parable, which is a lesson which uses a story to explain some important point.  The story isn’t the point, and the characters and setting aren’t the point – but the story is a way to make a point.  The kingdom of heaven is “like” the whole story, not just parts of it or people in it.

One of the common problems with this parable is that people get hung up on the unimportant setting of the story. We don’t know a lot about the historical wedding traditions of Jesus’ day, and what we do know indicates that many areas had a variety of traditions.*  Where the bridegroom was coming from or going to is not part of the story.   This is not about the church, or the maidens, or lamp oil.  When we focus on these things, we miss the point of the story.  Let’s talk instead about what the parable teaches.

This is a parable that was in part clarified by the Dead Sea Scrolls, found only some 50 or so years ago (the writings of the Christian community at Qumran). The document 4Q434a* describes messianic times when evil ends, the earth is filled with God’s glory, and sins are reconciled.  “(The Messiah) will console them in Jerusalem…like a bridegroom with his bride he will live for ever…his throne is for ever and ever…”   This fits with Matt 9:15 (Cana wedding), Mark 2:19-20 (When the Pharisees ask Jesus why his disciples do not fast), and Luke 5: 34-35 (also in response to questions about fasting); these are all scriptures where Jesus used the term “bridegroom” for himself.  So, the coming of the “bridegroom” in our Gospel refers to the second coming of Jesus.*

Matthew also uses the idea of “I do not know you” in Matthew 7:23 when Jesus tells his followers, “No every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.” In other words, those who do not do God’s will be told, “I never knew you; depart from me.” Scholars suggest that this was a common expression of the day for a teacher whose followers failed to follow through with what they had been taught*.  This expression reminds us that there will be a final judgment – those who have done the will of God will be separated from those who chose their own beliefs and agenda.  There are consequences for filling our days with goals that do not match God’s will, and leaving love and wisdom until “later.”

This parable was told to Jesus’ followers. But it also was a warning for all who heard him, Jew, Pharisee, or Gentile, us, then or now – to be prepared for Jesus’ return.  The surrounding teachings in Matthew chapters 24 and 25 all stress the need for being ready for the end times – whether it should come earlier than expected or later than expected.

Indeed, the parable just before our reading is the parable about the servant who is drunk and abusive to the other servants because the master is away, and is not expected for some time. The master arrives sooner than expected and the servant is punished and thrown out.  The servant was not ready.  Now we read about women who are not ready when the bridegroom was delayed.   In this instance, the parable is based on this delay.  The delay* is the factor which reveals which women were prepared and which were not.

Some people have suggested that Matthew conceived this parable to assure Christians who feared that Jesus would not return.  But there is no evidence of that here. Rather, we are reading about wisdom and foolishness in regard to being prepared.  Jesus uses “Wisdom” and “readiness” as synonyms.*  Matthew, Mark, and Luke all emphasized Jesus’ statement, “heaven and earth will pass away…but of that day and hour no one knows, not even the angels of heaven, not the Son, but the Father alone… therefore, be on the alert, for you do not know which day your Lord is coming.”

So, we are to be alert. We are not to sit on the sidelines, with a ready supply of beer and pretzels, and watch life go past us.  Our call to readiness and preparedness is to faithfully fulfill our Christian calling.  When we care for our neighbors, near and far, we actively display our faith for all to see. We are like lights in the darkness of selfishness and greed.  We display love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  (Galatians 5:22) In one of the great paradoxes of life, we find that by choosing a path which may appear difficult and burdensome, we find joy and peace.

We proclaim victory over death. We pray God’s Kingdom will come.  We work so evil will come to an end.  This is a way to live – each day and in every circumstance, a frame for how we approach life; the basis for every decision we make.  Wisdom, Solomon wrote, “is readily perceived by those who love her, and found by those who seek her.  (Wisdom) hastens to make herself known, anticipating (our need for her)”; Wisdom will not disappoint us.  And Jesus, upon his return, will find us ready.


*From Klyne R. Snodgrass’ book, “Stories with Intent: A Comprehensive Guide to the parables of Jesus.” William B. Eerdmans Publisher, 2008, Pages 509-518.

Unity in Community

26th Sunday Ordinary Time 10-1-17

Ezekiel 18:25-28; Psalm: 25:4-9;  Philippians 2:1-11 (a must read before you continue);  Matthew 21:28-32


We usually focus on the Gospel reading, but last Sunday we started a 4-week reading from Paul’s letter to the church in Philippi.  This is one of his more straightforward letters, with fewer complex sentences and less dense theology. Indeed, this is a beautiful passage.   In fact, this is one of his letters written from jail.  It’s probably fair to say that when people are confined, contrary to their own wishes, without knowing what the future will bring, they become introspective, and begin the process of identifying their real priorities and deeply held beliefs.  Martin Luther King, Jr. wrote “Letters from Birmingham Jail”, and Dietrich Bonheoffer wrote letters and poems, both of which are good examples of this.


Paul is writing to encourage the Philippians. There are some growing divisions in their community.  Some outside people have come to them in attempt to weaken the message of God’s love and move them toward harsh legalism and bondage to law instead.  It is a time when they need to remain strong in their faith, and not be intimidated by opponents. Paul stresses the themes of Joy (in prayer, in work, in the Gospel, and in suffering).  He also stresses fellowship with each other (unmarred by selfishness or pride), and in the Good News of Christ.


So he begins by a series of rhetorical questions, reminding the Philippians of the privileges and duties of a Christian, of the life they are to live as Christians, and the strength they have found in the life of Christ and in their own lives as a Christian community.

  1. Did you find encouragement in Christ himself?
  2. Have you found comfort in the blessings of love and given that love to others without reserve or discrimination?
  3. Have you come together in One Spirit, the Holy Spirit, and found a unity unlike any other?
  4. What has it been like to experience the tenderness and compassion of God and has it made you reach out to others with deep-seated and sincere affection and sympathy?
  5. Can you fill me with joy to hear of your harmony and loving cooperation?


Then he offers advice to keep them strong and on the right track.

  1. Selfishness, inflated egos, personal ambition, and pride destroy unity.
  2. Regard others as more important than yourself; look for those strengths and gifts that other people have and be aware of your own weaknesses, failures and limitations.
  3. Make a habit of thinking and speaking of the needs and interests of others as well as your own. Your thoughts and attitudes are the basis of your speech and action.


So where do these virtues come from? Who modeled them for us?  Christ, of course!  But it goes deeper than that.  Christ established a pattern of humiliation – glorification.  What I mean is, Christ’s humiliation began before his birth, as he chose to come to earth not as an all-powerful, all-knowing God, that people would fall on their knees in front of him, but as a vulnerable human child of poor parents, threatened by King Herod, forced to flee for his very life, and destined to grow and mature slowly, doing manual labor.  Then he was a wandering preacher, outside of the centers of power and prestige, with no home, sometimes hungry and often misunderstood.  He endured the press and demands of the crowds, the neediness of the sick, and abuse and a death sentence by religious and political leaders.  Finally, he suffered the stigma of torture and death as a criminal.  Yet he was raised from the dead and ascended into the Glory of eternal life. That is a pattern which is nearly too much for us to imagine, much less imitate.  Yet as we become one with Christ and God in the unity of the Holy Spirit, it is the pattern with which Christians are brought into community and communion by their incorporation into Christ and their life in him.  The in-dwelling of the Holy Spirit can enable us and give us strength to do what is right, if we desire to listen and be changed.


St. Paul is inescapably direct when he says: In the name of the encouragement you owe me in Christ, in the name of the solace that love can give, of fellowship in spirit, compassion, and pity, I beg you, make my joy complete by your unanimity, possessing the one love, united in spirit and ideals. Never act out of rivalries or conceit; rather, be humble – think of others as superior to yourselves, each of you looking to others’ interests rather than your own. Your attitude must be Christ’s attitude.


But that is the very attitude we resist. We live on rivalry, we cherish our conceit. Our rarest concern is the other’s good—unless it is hard won through demanding relationships of covenant and trust. Yet, I do not think Paul is talking against honest dialogue, where differences are discussed and reconciled to the good of all.  Paul would not be one who would demand rigid allegiance to a human law or regulation or tradition.  Remember, he was formerly a Pharisee and spend his early life studying the Jewish laws.  That study would have included many debates and heartfelt differences of opinion.   In fact, I think he would expect broad participation in community decision making, including prayer and thoughtful study of scripture and empathy with human needs and human errors.  But he would be opposed to contentious and rowdy yelling matches, where parties demand their own way for the sake of pride.


So Paul offers us this hymn to give us a way to internalize this lesson. It is likely the most quoted and memorized portion of this letter, with short rhythmic lines in two parts.  In the first three verses (6-8), Christ is the subject of every verb.  In the last three verses (9-11), God is the subject of every verb.   Paul has added “even death on a cross”, which breaks the rhythm to add emphasis for the completeness of Christ’s humiliation and also added “to the glory of God the Father” to add to the fullness of Christ’s glory.  Notice that the name “Lord” reveals the true nature of Jesus, and the phrase “Jesus Christ is Lord” is an early Christian acclamation, identifying the divinity of Christ.  Finally, every knee shall bend in homage to Christ and everyone shall recognize him as Divine on all levels, “those in heaven, and on earth and under the earth.”


Paul adds his own summary in the verses immediately following, which are not part of our missal reading. He says, “So then, my beloved,…work out your salvation with fear and trembling.  For God is the one who, for his good purpose, works in you both to desire and to work… hold onto to the word of life, so that my boast for the day of Christ may be that I did not… labor in vain.”   Let us, too, be in Christ, and so that we will not labor in vain.


Justice and Jealousy

25th Sunday Ordinary time, 9-24-17: Isaiah 55:6-9; Psalm: 144: 2-3, 8-9, 17-18; Philippians 1:20c-24, 27a; Matthew 20:1-16a

Justice and Jealousy

Our Lectionary has been playing tricks on us. Last week we read from Chapter 18 of Matthew’s Gospel, and now today we have leaped ahead to Chapter 20. Unfortunately, the part we skipped explains why Jesus tells us today’s parable!

But we have some clues. The first reading from Isaiah says, “My thoughts are not your thoughts, nor are your ways my ways, says the Lord.”  Likewise the Psalm says, “The Lord is gracious and merciful… the Lord is good to all and compassionate toward all his works.  The Lord is just in all his ways and holy in all his works.” Also in our Gospel, Jesus begins by saying, “The Kingdom of heaven is like a landowner…”  Most of the “kingdom” parables use ordinary events and ordinary people to show us that God’s kingdom is NOT ordinary!

So let’s leap back to chapter 19 and find the disciples trying to keep children away from Jesus, but he declares, “The kingdom of heaven belongs to such as these.” Such as who?  The humble, the powerless, the ones with no “purchasing power”.  Then the rich young man comes and asks Jesus what he must do to gain eternal life. He is told to give away his riches and come with Jesus.  Then there is the infamous Camel and the eye of the needle teaching.  Jesus says it is hard for one who is rich to enter the kingdom of God; but for God, all things are possible.  Many people have struggled with that one!  But doesn’t God offer grace and mercy to ALL people?

Next, Peter asks what reward the apostles will receive for leaving everything and following Jesus. Then Jesus tells this parable of “The Workers in the Vineyard.”  Afterwards, John and James’ mother asks for her sons to be seated at Jesus’ right and left in the kingdom. (She was apparently too busy preparing her request to listen to the parable.)  This results in Jesus teaching about the reversal of kingdom values; those who follow Jesus are to be servants.  The underlying message this entire section of Matthew’s Gospel is that kingdom values are the opposite of this world’s values.  More specifically, the parable is directed against envy, greed, boasting, or any kind of ranking among Jesus’ followers.   Said another way, the last sentence of the reading – the first shall be last and the last shall be first – indicates that human perceptions on ranking are without meaning and will be turned upside down in the kingdom.

On to the parable! Our parable has 4 parts. First, the landowner goes out five times and hires workers.  Second, the landowner pays the workers.  Third, we hear the complaint of unjust wages.  Fourth, we hear the defense of goodness (someone is confused if we must defend goodness). God is the landowner; the workers are the disciples – and all of us. Most humans have at least occasional bouts of bad attitude, envy, desire for special treatment and rewards, which mark them as “above the crowd”.

The apostles, for example, are put out to give mere children access to Jesus, when their unrestricted access to the Famous Teacher marks them as unique. The rich young ruler is unwilling to give up his wealth, which marks him as a person of status and privilege.  Peter wants to make sure that there will be compensation for leaving the comforts of home and his life as a seafood entrepreneur.  Finally, John and James’ mother probably had high hopes for her offspring, and needed to ensure this gig with a wandering rabbi would lead to the rank that was due to such outstanding sons.  Surely God would recognize their superiority!  (She should meet my grandkids.) Someplace here we each find the reasons we buy lottery tickets, enter Publisher’s Clearinghouse contest, and do all the crazy other things we do to “get ahead (of others).”  But while this parable is about the goodness of God, it is not contrasting works and grace, or achievement levels, and is not about God’s extreme generosity.  All the workers receive the usual daily wage, although some worked longer.  But the wage is “the usual”, it is not generous – barely enough for food for the day – and the landowner is, if anything, charitable rather than generous, just trying to see that all have something to eat.

The parable does show that God’s treatment /judgment of people isn’t based on human rankings or human standards of justice. What causes the workers hired first to complain is the comparison of their hourly wages with that of the later hires.  In their eyes, justice is that which gives no one else an advantage; they define justice from a self-centered point of view. Do we define injustice as what happens to our disadvantage, and what is right as what happens to our advantage?  The first hired workers complain, of course, because they are jealous.  Jesus told the rich young ruler, “If you wish to be perfect… sell what you have and give to the poor, then you will have treasure in heaven.  Then come, follow me.”  Is giving to the poor one sign of God’s goodness?

For Jesus, to talk about reward is a way to talk about what pleases God and assure us that following Christ is not fruitless. Clearly, this parable is not theology about reward. In contrast, the disciples were into calculating reward and seeking privilege.  The workers who were hired first thought they would receive more….in comparison to others.  The parable breaks through our ideas of reward and perceptions of what is “right”.  Besides, this parable is not about human effort and salvation.  Rather, just as no one should begrudge a good man who gives to the poor, so no one should begrudge God’s goodness and mercy as if God’s rewards were limited to strict calculation.  Envy and displeasure at someone else’s success is contrary to the kingdom.  Jealousy and all thoughts of ranking or privilege must be jettisoned.

“Justice is enormously important…but it should be redefined…too often we dress up as justice what is in reality jealousy, or use justice as a weapon to limit generosity. It certainly is not to be defined by self-centered interests, but requires positive action seeking the good for all persons, especially the needy.  True justice… seeks mercy and ways to express love.  If the parable is about the goodness of God, then it asks that we give up envy and calculation of reward and, rather, both embrace and imitate God’s goodness.  That means that we give up the quest to be first, knowing that God’s standards are different, that what appears to be first will be last.”*

Stories with Intent, A comprehensive Guide to the Parables of Jesus, by Klyne R. Snodgrass, 2008, Eerdmans Publishing Company, pgs 378-379.  This quote and many of the ideas found here are from this excellent book.

Four Steps of Attitude Adjustment

22nd Sun Ord time, 9-3-17

Jeremiah 20:7-9; Psalm: 63:2-9; Romans 12:1-2; Matthew 16:21-27

Our readings today could easily be titled: The Four Steps of Attitude Adjustment. Let me explain what I mean.  We start with The Prophet Jeremiah in our first reading.  This is step one. Like most of us when we are compelled to do something we don’t want to do, Jeremiah is whining.  He blames God; he says he was “duped”/ “seduced”/ “misled”.  Jeremiah wants God to know that he is doing this job as a prophet against his will.  He is frightened by the threats made against him.  He is tired of being ridiculed.  He himself thinks the message God has given him to share with the people is a message of violence; he is disguised with himself for delivering the message.

So why does he continue to be a prophet for God? Jeremiah has tried to stop.  He promised himself he would stop.  But then the message “becomes like a fire burning in my heart”; he says he cannot hold the words in, he feels weak and out of control. The way Jeremiah describes his situation is almost like compulsive behavior or addiction; he is full of negativity and resistance.

The next situation, step two, starts off well. We look at is the apostle Simon Peter in the Gospel.  Peter has just been given the name of “Peter”, or the solid, stone foundation for the Church.  Peter is given the keys to heaven, and great authority; it seems impressive.  But then, in just a few moments, it goes from ideal to awful.  Jesus begins to talk about suffering and being killed.  What had sounded glorious has turned grisly.

Peter is so full of himself that he tries to set Jesus straight; he says Jesus is wrong, mistaken.  Surely the Son of God will not allow himself to be victimized by the chief priests, of all people! Peter had been thinking that he was strong enough to stand in his own power, but that illusion is swept away.  Jesus calls him the Devil.  Ouch!!  Jesus persists, saying that Peter must expect to take up his cross!!  Had Peter signed up for crucifixion??  He would lose his life? OMG!

Step 3 starts off badly, with our Psalmist saying, “my flesh pines and my soul thirsts like the earth, parched, lifeless and without water.” He clearly is not in control of his situation, either.  He sounds like a guy in real trouble.  But he is actually seeking greater power than himself.  Suddenly it changes; everything changes.  He looks into the temple and sees a vision of the power and glory of God.  He sees kindness so intense it is a greater good than life itself.

Praise for God comes out of his mouth without thinking – he blesses God, lifts up his hands in worship and calls out for God.  He is no longer hungry or thirsty – he feels as if he is at the richest and most abundant of banquets, where every possible desire for food and drink will be satisfied.  He feels sheltered; he clings to God as a steady and reliable force for his life and is filled with joy.

Finally, we read from St. Paul, who has already suffered a stoning and beatings for teaching the Good News of Jesus.  He does not even consider his own strength or power.  He offers instead the “mercies of God.”  He tells us the attitude of success is one of offering our self to God, like a living sacrifice, and offering worship to God.  Paul adds that we do not need to behave like the people around us, but rather our attitude needs to tune into God, changing and renewing us, enabling us to know the will of God.  Then we will understand what really is good and pleasing to God.  Instead of trying to control a situation, or bend a situation to our desires and benefit, we should choose to be molded into a new direction, a different understanding, where we can begin to understand how to be loving and just and true.


Jeremiah wanted life to be easy and pleasant. He just wants to fit in, have some buddies, and go with the flow. He is very conflicted; God is cramping his style.

Peter is a good man. Power and authority also sound good to him, but only if he’s on the winning side.  He loves Jesus; but he’s hoping for maybe a little upward mobility?  He wants God to defeat the Roman army and take charge.

Next our Psalm writer is looking for God, even in the midst of thirst and hunger. He goes to the temple, and finds a spirit of glory and kindness.  Without one bite of food, he feels filled and satisfied.  Without any power of his own, he feels safe and joyful with God.

Last is Paul, who can open himself fully to God’s plan, and wants to conform to God’s ways; he is ready, and urges us, to commit – body, soul, and mind.

This is not a process that necessarily comes from intelligence, maturity, experience or background.  It is not a program where you just follow 4 easy steps. It is a gift of the Spirit which we can choose to nurture and follow.  For each person, the path is unique; ironically blissful and demanding at the same time.  Yes, the retirement plan is outstanding, but living the Godly life is unexpectedly and deeply rewarding.

My friends, keep up the good work.

Lessons from Creation

15th Sunday Ord Time, 7-16-17 Isaiah 55: 10-11, Ps 65, 10-14, Romans8:18-23, Matt13: 1-23


I first read today’s scriptures sitting at my desk, which overlooks a beautiful green open space, with trees and wild flowers, and chirping birds. It felt like heaven was close by.

Our 1st reading is from the 55th chapter of Isaiah.  I find these readings to have much more meaning if I read the whole chapter.  You might label this chapter “an invitation to grace”. God starts by offering water to the thirsty. Then God offers food to the hungry, those with no money to buy food, those facing starvation. Plentiful, rich food is offered, food which satisfies.  Next God says, “Come to me, that you may have life.”  The symbolism has faded away and we have arrived at the heart of the message.  Come to God for the food of mercy, for God is always ready to forgive. Isaiah says, “Like the heavens are far above the earth, so are God’s ways above our ways.”

We understand about rain freely coming down from the sky to water the earth; mercy rains on us in the same way. Anyone who has seen a drought understands the life-giving impact of rain, changing dried clumps of earth into a growing field and producing the crops that give food. In the creation story, God’s Word was the source of earth and sky and sea. Now God’s Word comes to us, comes to us like rain and gives us life. God’s wisdom grows in our hearts.

Our Psalm is a very similar message; it begins with praise and thanksgiving for God’s mercy. We are overcome by our human failures; it is God who pardons them. It is God who set the mountains in place.  God sends the rain, makes the crops grow; God fills the meadows with flowers. We can do none of those things.

Many of us now are so removed from agriculture and food production that we can easily forget about all this. In our Gospel, Jesus taught people who lived fully at the mercy of the rain and the fields and the flocks. But like us, somehow they managed to hear but not listen and look but not see. They too refused to change, to listen to God’s Word, or to be healed with God’s wisdom.

Jesus described some people as the dry, hard packed dirt of a busy road, where the seed of God’s Word fell. The seed could not break thru to put down roots and grow, and the birds came and ate the seeds.

Other people were described as thin soil on rocky ground, where the seed sprouted but had too little nourishment to flourish. Such people have nothing to ground their lives; they pay any attention only to the crisis of the day. Still other people are described as thorny ground; they are worried about things they cannot control, and put all their efforts into gaining wealth and power, crowding out the seeds of virtue and wisdom. But those who treasure God’s Word, they are like good soil, will grow a large crop of blessings and have a full harvest of eternal life.  It’s a beautiful parable of possibility and choice.

St. Paul takes a different approach to the images of creation.  His goal is to instill hope in us.  He acknowledges that suffering is part of this life.  He speaks to those who are disheartened and discouraged.  He tells us that the worst suffering is a small price to pay for the glory of eternal life.  He understands failure, and shares our frustration with our inability to be the strong and faithful people we want to be.

Creation was put under human control by God, and therefore it fell from glory along with Adam & Eve when evil entered the world. Paul uses expressions like “subjected to futility, and “slavery to decay” to describe creation now.  But the entire creation, Paul wrote, has been groaning as if in the labor pains of “childbirth”.  We have the Holy Spirit as a “down payment” on our redemption, so we, along with creation, also groan as we wait for our final adoption as children of God.  The Spirit, too, Paul adds two verses later, “intercedes (for us) with inexpressible groanings.”  Paul makes our universe sound like a giant Labor & Delivery Unit!  Suffering, he says, is not a threat to our salvation, but a sign that “birth” is close at hand.  Our second birth, our “delivery” as believers comes in the form of resurrection.

This is a reminder that we live in a time of “already”, since Christ has already come. At the same time, we live in the time of “not yet” as we still await the return of Christ.  In 2nd Peter, we find this: “With the Lord 1 day is like a thousand years and a thousand years are like 1 day. The Lord does not delay, but he is patient, not wishing that any should perish.”

So we found four lessons in creation; what do we do with them?

1. God rains down mercy and grace on us all.  With these two gifts, God will create new and eternal lives for us.  Since mercy is forgiveness, we must make amends then move on.  Grace is generosity and love for all, creating new paths after failure.  We accept grace and mercy; we offer grace and mercy to each other.

  1. God created a beautiful and fruitful world for us. God does what we can’t, and we should praise God for his goodness and the abundance he gives us. So, let’s take time to marvel in God’s power and the mysteries of nature. Take time to be thankful.
  2. We can be blind and deaf to God’s goodness. We must choose if we will receive that abundant goodness. The Word of God has immeasurable power in our lives, transforming power, available to all who nurture that Word which God sows freely. Bible study (reading God’s word), prayer (talking with God) and meditation (listening to God) change us.
  3. Hope and comfort is found in all that God created. Suffering and a sense of futility will pass. The Spirit is with us, and we will soon enough know the glorious freedom of being children of God. So, focus on what is right and good.  Spend your time on things that are positive, generous and loving.  Seek out God.

It occurred to me that if each day, we took time to focus on these 4 lessons, our lives would become more righteous. That isn’t just something that Saints do, but something that we all can  do.  It simply means that we develop a right and good relationship with God.  We become more closely aligned with God and our lives look and feel like we reflect God’s ways.  Let me challenge you with this: try for the next week to take a few moments at the beginning and end of each day to review these 4 lessons, and really act them out.  See what happens.